The
Holy
Idra
Rabah
297.
The
entirety
of
all
things,
Atik
of
Atiks
and
ZA,
it
is
all
one
with
respect
to
their
selves,
and
it
is
all
above
time
with
respect
to
their
selves.
Was,
is,
and
will
be
are
the
same
in
them.
Everything
is,
everything
was,
and
everything
will
be,
for
there
is
no
matter
of
before
and
after
in
Godliness.
Also,
there
is
no
change
at
all
there
with
respect
to
their
selves,
such
as
from
mercy
to
judgment,
since
He
will
not
change
in
the
future,
He
did
not
change
in
the
past,
and
He
does
not
change
in
the
present.
Rather,
He
is
established
in
these
corrections
for
the
lower
ones,
and
ZA,
the
form
that
contains
all
the
forms,
which
is
the
form
of
man,
containing
male
and
female,
is
completed.
It
is
the
form
that
contains
all
the
names,
since
ZA
is
called
HaVaYaH,
which
is
a
name
that
contains
all
the
names,
the
form
that
all
the
forms
are
seen
in
it,
and
not
that
it
is
an
actual
form,
but
rather
as
a
likeness
of
that
form.
298.
When
ZA
and
the
crowns
and
the
Ketarim
[plural
of
Keter]
unite,
namely
the
Mochin
of
GAR,
it
is
the
completion
of
everything,
of
all
the
upper
ones
and
lower
ones,
since
the
form
of
Adam
is
a
form
in
which
the
upper
ones
and
lower
ones
are
included.
Because
this
form
contains
upper
and
lower,
holy
Atik
established
his
corrections
and
the
correction
of
ZA
in
this
form
and
in
this
correction.
All
the
corrections
came
to
correct
Malchut
of
the
first
restriction.
Her
correction
is
primarily
in
the
correction
of
Adam,
which
indicates
the
incorporation
of
all
the
forms,
and
is
the
meaning
of
Malchut
that
receives
from
the
three
lines,
since
Malchut
is
the
face
of
a
man,
and
the
three
lines
are
lion,
ox,
and
eagle,
which
contain
all
the
forms,
and
Malchut
receives
them
and
is
incorporated
with
them.
This
correction
of
Adam
begins
in
holy
Atik,
which
is
all
the
numbers
thirteen:
thirteen
kinds
of
whiteness,
thirteen
capillaries,
thirteen
corrections
of
Dikna,
and
others.
This
is
so
because
HB
TM—in
which
of
which
there
are
three
lines—is
twelve,
and
with
the
Malchut
that
receives
them,
which
incorporates
all
of
them,
they
are
thirteen.
However,
the
correction
of
Adam
is
done
primarily
in
ZA
and
Malchut,
for
ZA
is
three
lines,
and
Partzuf
Malchut
is
the
one
that
receives
these
three
lines.
By
this,
Malchut
is
gradually
corrected
until
the
end
of
correction.
At
that
time,
Malchut
of
the
first
restriction
is
corrected
through
all
the
lights
that
Malchut
received
in
6,000
years.
All
the
corrections
of
Atik
and
ZA
complete
the
form
of
Adam,
which
incorporates
all
the
forms,
which
are
lion,
ox,
and
eagle.
When
ZA
receives
these
corrections,
he,
too,
is
called
man
[Adam],
and
he
is
the
general
form
of
all
the
names
since
the
name
of
ZA,
which
is
HaVaYaH,
contains
all
the
names
because
of
it.
This
is
the
form
in
which
all
the
forms
are
seen,
meaning
that
Malchut,
too,
is
seen
there,
until
the
correction
reaches
Malchut
of
ZA.
The
form
in
which
upper
ones
and
lower
ones
are
included,
since
the
face
of
a
man
that
contains
within
it
all
the
upper
ones,
included
in
the
three
lines
called
lion,
ox,
and
eagle,
also
contains
their
own
form
from
which
all
the
lower
ones
are
extended.
For
this
reason,
the
correction
that
comes
to
Adam’s
face,
all
the
upper
ones
and
all
the
lower
ones
were
corrected
with
it.
Because
this
from
contains
upper
and
lower,
holy
Atik
corrected
his
corrections,
and
the
correction
of
ZA
in
this
form
and
in
this
correction
in
order
to
be
able
to
thereby
correct
all
of
reality
until
the
end
of
correction.
299.
What
is
the
connection
between
Atik
and
ZA?
Everything
is
in
one
weight,
but
from
Atik,
its
ways
divide,
and
form
ZA,
there
is
judgment.
Only
from
our
perspective
are
they
different
from
each
other.
These
secrets
are
given
to
the
harvesters
of
the
holy
field,
to
those
who
have
been
rewarded
with
correcting
Malchut,
who
is
called
“field,”
and
are
already
harvesting
its
crop,
and
it
is
written,
“The
secret
of
the
Lord
to
those
who
fear
Him.”
The
ways
of
correction
come
by
an
order
of
judgment
and
mercy,
three
lines
whose
origin
is
in
ZA.
However,
by
way
of
incorporation,
where
the
GAR
consist
of
ZA
and
Malchut,
they,
too,
are
in
GAR.
However,
there
is
no
discernment
of
left
in
the
concealed
Atik,
which
is
AA;
it
is
all
right.
For
this
reason,
since
there
is
incorporation
with
ZON
there,
it
was
possible
for
the
three
lines
to
be
established
there
in
order
to
sweeten
three
lines
in
ZA.
Its
ways
divide
from
Atik,
as
the
three
lines
in
Atik
are
only
to
divide
the
ways
between
right,
left,
and
middle,
so
that
ZA
receives
from
them.
But
in
Atik
himself
there
are
no
right
or
left.
However,
in
ZA,
there
is
left,
actual
judgment,
which
is
why
there
are
three
lines
in
it—Hesed,
judgment,
and
mercy—in
actual
reality.
Only
from
our
perspective
are
they
different
from
each
other,
since
the
discernments
of
existence
or
absence
of
judgment
are
only
from
the
perspective
of
the
lower
ones.
But
from
the
perspective
of
the
Self,
it
is
all
Godliness,
above
time,
place,
and
change.
All
those
degrees
and
corrections
we
discern
in
Godliness
are
only
various
concealments
and
covers
toward
the
lower
ones,
since
the
ten
Sefirot
are
ten
kinds
of
covers
of
His
self.
Likewise,
all
the
imaginary
images
of
time,
place,
and
actions
are
but
various
covers
of
His
Godliness
that
seem
that
way
to
the
lower
ones.
As
man
is
not
affected
or
changes
at
all
by
the
covers
that
he
covers
in,
and
only
his
friends
are
affected
by
his
disappearance
or
appearance,
so
His
Godliness
does
not
change
and
is
not
affected
whatsoever
by
those
degrees
and
corrections
and
names
in
time,
place,
and
changes
of
actions
that
the
lower
ones
discern
in
His
covers.
Rather,
we
must
know
that
those
covers
also
serve
to
disclose
them.
Moreover,
to
the
extent
of
the
cover
that
there
is
in
each
name
and
correction,
so
is
the
extent
of
disclosure
of
the
Creator
in
it.
One
who
is
rewarded
with
receiving
the
measure
of
the
covers
properly
is
subsequently
rewarded
with
the
covers
becoming
measures
of
disclosure
for
him.
The
disciple
must
remember
these
things
during
the
learning
so
as
not
to
fail
in
his
thought.
300.
“And
the
Lord
God
created
the
man.”
He
completed
a
correction
within
a
correction
with
two
letters
Yod,
which
is
the
seal
of
the
ring.
This
is
“and
created,”
with
two
letters
Yod,
since
they
are
holy
Atik
and
ZA.
“And
created,”
shaping
a
form
within
a
form,
two
names
called
“the
full
name
HaVaYaH
Elokim
[the
Lord
God].
These
are
two
letters
Yod
of
“and
created,”
shaping
a
form
within
a
form,
the
correction
of
the
full
name
“the
Lord
God.”
The
merit
of
Malchut
and
her
essence:
Malchut
is
called
“bottom
Hochma”
because
there
is
no
disclosure
of
Hochma
in
any
Sefira
of
the
ten
Sefirot
except
in
her,
when
Malchut
receives
from
the
three
lines
of
ZA.
At
that
time,
Malchut
is
called
the
“seal
of
the
king’s
ring,”
since
Malchut
herself
is
the
king’s
ring,
and
the
three
lines
she
receives
from
ZA
are
the
seal
engraved
in
her,
where
the
Hochma
is
revealed
in
her.
The
completion
of
the
correction
of
three
lines
to
shine
in
the
correction
of
Malchut
is
implied
by
the
two
letters
Yod
of
“and
created.”
These
are
HS
in
AA,
who
is
called
“holy
Atik,”
and
Hochma
of
the
thirty-two
paths
of
ZA.
This
is
why
it
was
said,
“the
secret
of
Atik
and
the
secret
of
ZA,
and
not
holy
Atik
and
ZA,
but
rather
the
Hochmot
[pl.
of
Hochma]
in
them.
With
these
two
Hochmot,
He
created
the
soul
of
man,
the
GAR
of
ZA,
called
man
[Adam].
He
shaped
a
form
within
a
form,
two
names
that
are
called
the
“full
name,”
HaVaYaH
Elokim,
implying
AA
and
ZA.
He
shaped
the
form
of
HS
of
AA
in
the
internality
of
the
form
of
Hochma
of
the
thirty-two
paths
of
ZA.
This
is
the
correction
of
the
full
name
HaVaYaH
Elokim,
where
HaVaYaH
implies
HS
of
AA,
and
Elokim
implies
Hochma
of
ZA,
since
Hochma
of
AA
was
concealed
and
only
Hochma
of
the
thirty-two
paths
of
ZA
shines.
Since
the
Emanator
wished
for
the
illumination
of
HS
to
be
revealed
in
the
worlds,
as
well,
He
shaped
that
form
within
a
form
in
the
internality
of
Hochma
of
the
thirty-two
paths.
By
this,
the
illumination
of
HS
reaches
the
worlds,
and
is
the
root
of
all
of
reality.
301.
In
what
were
the
two
forms
of
Hochma
incorporated,
which
shaped
a
form
within
a
form?
In
the
upper
image
that
is
called
Adam,
which
incorporates
male
and
female,
ZA,
which
incorporates
ZA
and
Malchut.
This
is
why
it
is
written,
“the
man,”
which
includes
male
and
female.
“The”
is
to
bring
out
and
increase
the
Malchut,
who
is
Nukva
of
ZA
and
emerges
from
him.
Two
forms
dress
in
that
Malchut,
a
form
within
a
form,
two
letters
Yod
of
“and
created,”
upper
Hochma
of
AA
within
the
bottom
Hochma
of
Malchut,
who
is
the
Hochma
of
the
thirty-two
paths,
which
emerges
in
ZA,
and
the
place
of
her
disclosure
is
only
in
Malchut.
For
this
reason,
she
is
called
“bottom
Hochma,
corresponding
to
Hochma
of
AA,
whose
illumination
is
clothed
within
her.
302.
“And
the
Lord
God
created
the
man
dust
from
the
earth,”
meaning
an
image
within
an
image.
“And
breathed
into
his
nostrils
the
soul
of
life,”
the
seal
of
the
ring,
inside
the
insides.
And
all
this
is
in
order
to
extract
and
instill
in
him
the
HS
of
AA
through
the
end
of
all
that
are
concealed,
which
is
the
Hochma
of
the
thirty-two
paths
in
ZA,
which
is
the
end
of
the
concealment.
After
Hochma
of
the
thirty-two
paths
reaches
from
ZA
to
Nukva
of
ZA,
she
will
become
revealed
and
will
no
longer
be
concealed.
This
is
why
ZA
is
regarded
as
the
end
of
all
that
are
concealed.
She
is
the
soul,
for
all
of
life,
of
above
and
of
below,
the
Mochin
of
ZA
and
of
Nukva
that
incorporates
the
lower
ones,
are
dependent
on
that
soul
and
exist
in
her.
“Dust
from
the
earth”
is
the
sweetening
of
Malchut
in
Bina.
By
this,
she
becomes
fit
to
receive
the
upper
light.
“Dust
from
the
earth”
is
an
image
within
an
image,
where
the
form
of
Malchut
of
ZA,
dust,
is
incorporated
in
the
form
of
Bina,
earth.
“And
breathed
into
his
nostrils
the
soul
of
life,”
the
seal
of
the
ring
inside
the
insides,
the
Mochin
of
Bina,
which
is
Malchut
that
contains
within
her
three
lines,
and
then
she
is
called
the
“seal
of
the
king’s
ring.”
That
light
of
Malchut
and
of
three
lines
is
called
the
“soul
of
ZA”
because
he
receives
it
from
Bina,
and
the
light
of
Bina
is
called
a
“soul.”
All
this
is
to
bring
out
and
instill
in
it
the
HS
of
AA
so
it
incorporates
Hochma
of
AA
inside
Hochma
of
the
thirty-two
paths
of
ZA,
and
then
bestows
them
to
his
Nukva,
who
is
called
“bottom
Hochma,”
which
is
the
place
of
the
disclosure.
303.
“And
the
man
became
a
living
soul,”
being
bestowed
upon
and
entering
the
corrections
of
the
seal
of
the
ring,
and
bringing
out
that
soul
from
degree
to
degree
through
the
end
of
all
the
degrees
from
HS
of
AA
to
Malchut,
who
is
the
end
of
all
the
degrees,
so
that
that
soul
is
in
all
the
degrees
and
spreads
in
everything,
and
everything
is
in
one
unification.
One
who
stops
that
unification
from
the
world,
who
separates
Malchut
from
the
unification
of
three
lines,
is
as
one
who
stops
this
soul,
who
blemishes
the
Mochin
of
ZA,
and
shows
that
there
is
another
soul
besides
this,
who
adheres
to
the
Sitra
Achra.
For
this
reason,
he
and
the
memory
of
him
will
be
obliterated
from
the
world
for
posterity.